For, without any cause, his essential malignity pulls him on to (commit) injustice and tyranny.
زانک خبث ذات او بی‌موجبی ** هست سوی ظلم و عدوان جاذبی
He continually invites thee to a spacious tent in order that he may cast thee into a pit,
هر زمان خواند ترا تا خرگهی ** که در اندازد ترا اندر چهی
Saying, “In such and such a place there is a tank of water and (many) fountains,” that he may cast thee headlong into the tank.
که فلان جا حوض آبست و عیون ** تا در اندازد به حوضت سرنگون
That accursed one caused an Adam, notwithstanding all his inspiration and insight, to fall into woe and bane,2610
آدمی را با همه وحی و نظر ** اندر افکند آن لعین در شور و شر
Without any sin (having been committed against him) and without any previous harm having been wrongfully done to him by Adam.
بی‌گناهی بی‌گزند سابقی ** که رسد او را ز آدم ناحقی
The fox replied, “It was a spell of magic that appeared in your eyes as a lion;
گفت روبه آن طلسم سحر بود ** که ترا در چشم آن شیری نمود
Else I am more puny in body than you, and I always feed there by night and day.
ورنه من از تو به تن مسکین‌ترم ** که شب و روز اندر آنجا می‌چرم
If he (the magician) had not wrought a spell of that kind, every famishing (animal) would have run thither.
گرنه زان گونه طلسمی ساختی ** هر شکم‌خواری بدانجا تاختی
(In) a foodless world full of elephants and rhinoceroses how should the meadow have remained verdant without (the protection of) a spell?2615
یک جهان بی‌نوا پر پیل و ارج ** بی‌طلسمی کی بماندی سبز مرج
Truly, I meant to tell you, by way of instruction, not to be afraid if you should see a terrible thing like that;
من ترا خود خواستم گفتن به درس ** که چنان هولی اگر بینی مترس
But I forgot to impart (this) knowledge to you, because I was overwhelmed with grief and pity on your account.
لیک رفت از یاد علم آموزیت ** که بدم مستغرق دلسوزیت
I saw you were ravenously hungry and without food, (therefore) I was making haste so that you might attain to the remedy;
دیدمت در جوع کلب و بی‌نوا ** می‌شتابیدم که آیی تا دوا
Otherwise I would have explained the spell to you: it (the lion) presents itself as an apparition, it is not a (real) body.”
ورنه با تو گفتمی شرح طلسم ** که آن خیالی می‌نماید نیست جسم
The reply of the ass to the fox.
جواب گفتن خر روباه را
“Hark,” cried the ass, “begone, begone from my presence, O enemy, that I may not see your face, O ugly one!2620
گفت رو رو هین ز پیشم ای عدو ** تا نبینم روی تو ای زشت‌رو
That God who made you ill-fated hath made your ugly face detestable and impudent.
آن خدایی که ترا بدبخت کرد ** روی زشتت را کریه و سخت کرد
With what face do you come to me? The rhinoceros has not such a hard skin (as you have).
با کدامین روی می‌آیی به من ** این چنین سغری ندارد کرگدن
You manifestly attempted to shed my life-blood, saying, ‘I will guide you to the meadow,’
رفته‌ای در خون جانم آشکار ** که ترا من ره‌برم تا مرغزار
So that I beheld the face of Azrael; (now) again you have brought cunning and plausible suggestion (to bear on me).
تا بدیدم روی عزرائیل را ** باز آوردی فن و تسویل را
Though I am a disgrace to the asses or an ass (myself), (yet) I am possessed of life, I have a vital spirit: how should I purchase (accept and believe) this (palaver)?2625
گرچه من ننگ خرانم یا خرم ** جانورم جان دارم این را کی خرم
If a child had seen the pitiless horror that I saw, it would instantly have become old.
آنچ من دیدم ز هول بی‌امان ** طفل دیدی پیر گشتی در زمان
Deprived of heart and soul by dread of that awful object, I threw myself headlong from the mountain.
بی‌دل و جان از نهیب آن شکوه ** سرنگون خود را در افکندم ز کوه
My legs were tied (paralysed) by terror as soon as I perceived that (cruel) torment without (any) barrier (between it and me).
بسته شد پایم در آن دم از نهیب ** چون بدیدم آن عذاب بی‌حجاب
I made a promise to God, crying, ‘O gracious One, do Thou loose my legs from this bondage,
عهد کردم با خدا کای ذوالمنن ** برگشا زین بستگی تو پای من
So that henceforth I may not listen to any one's temptation: I promise, I vow (that I will not listen), O Helper!’2630
تا ننوشم وسوسه‌ی کس بعد ازین ** عهد کردم نذر کردم ای معین
Thereupon God loosed my legs because of my prayer and humble entreaty and indication (of abasement);
حق گشاده کرد آن دم پای من ** زان دعا و زاری و ایمای من
Else the fierce lion would have overtaken me: how would an ass have fared in the grip of a lion?
ورنه اندر من رسیدی شیر نر ** چون بدی در زیر پنجه‌ی شیر خر
Now the lion of the jungle has sent you to me again for the purpose of deceit, O evil companion that you are!”
باز بفرستادت آن شیر عرین ** سوی من از مکر ای بس القرین
(I swear) by the truth of the Holy Person of Allah, the Lord, that a malign snake is better than a malign friend.
حق ذات پاک الله الصمد ** که بود به مار بد از یار بد
The malign snake takes a soul (life) from the man it has bitten; the malign friend leads him into the everlasting Fire.2635
مار بد جانی ستاند از سلیم ** یار بد آرد سوی نار مقیم
Thy heart secretly steals its disposition from the disposition of thy companion, without speech and talk on his part.
از قرین بی‌قول و گفت و گوی او ** خو بدزدد دل نهان از خوی او
When he casts his shadow over thee, that unprincipled one steals away thy principles from thee.
چونک او افکند بر تو سایه را ** دزدد آن بی‌مایه از تو مایه را
(Even) if thy reason has become (as strong as) a furious dragon, know that the evil companion is an emerald to it.
عقل تو گر اژدهایی گشت مست ** یار بد او را زمرد دان که هست
Through him the eye of thy reason starts out (of the socket): his (vicious) thrusts deliver thee into the hands of pestilence.
The fox said, “There are no dregs in my pure liquor, but the illusions of imagination are not small.2640
گفت روبه صاف ما را درد نیست ** لیک تخییلات وهمی خورد نیست
All this is your imagination, O simpleton, for I bear no malice and rancour against you.
این همه وهم توست ای ساده‌دل ** ورنه بر تو نه غشی دارم نه غل
Do not regard me from (the standpoint of) your evil fancy: wherefore do you cherish ill thoughts against your lovers?
از خیال زشت خود منگر به من ** بر محبان از چه داری س ظن
Think well of the sincere, even though unkindness come from them in appearance.
ظن نیکو بر بر اخوان صفا ** گرچه آید ظاهرا زیشان جفا
When this evil fancy and imagination is manifested, it severs a hundred thousand friends from one another.
این خیال و وهم بد چون شد پدید ** صد هزاران یار را از هم برید
If an affectionate (friend) has behaved unjustly and made a trial (of one's loyalty), understanding is needed to prevent one from thinking ill (of him).2645
مشفقی گر کرد جور و امتحان ** عقل باید که نباشد بدگمان
In particular, I, who have a bad name, was not evil-natured (in regard to you): what you saw was nothing evil, it was (only) a magic spell;
خصاه من بدرگ نبودم زشت‌اسم ** آنک دیدی بد نبد بود آن طلسم
And if, hypothetically, that purpose (of mine) had been evil, (still) friends pardon such a fault.”
ور بدی بد آن سگالش قدرا ** عفو فرمایند یاران زان خطا
The world of imagination and the phantom of hope and fear is a great obstacle to the traveller (on the mystic Way).
عالم وهم و خیال طمع و بیم ** هست ره‌رو را یکی سدی عظیم
The pictures (illusions) of this picture-making phantasy were harmful (even) to one like Khalíl (Abraham), who was (firm as) a mountain.
نقشهای این خیال نقش‌بند ** چون خلیلی را که که بد شد گزند
The noble Abraham said, “This is my Lord,” when he fell into the world (fell under the sway) of imagination.2650
گفت هذا ربی ابراهیم راد ** چونک اندر عالم وهم اوفتاد
That person who bored the pearl of interpretation, interpreted the mention of the star thus—
ذکر کوکب را چنین تاویل گفت ** آن کسی که گوهر تاویل سفت
(That) the world of imagination and blinding phantasy uprooted such a mountain (of wisdom) from its foundation,
عالم وهم و خیال چشم‌بند ** آنچنان که را ز جای خویش کند
So that the words, “This is my Lord,” were uttered by him: what, (then), must be the case with a goose or an ass?
تا که هذا ربی آمد قال او ** خربط و خر را چه باشد حال او
Understandings (strong) as mountains have been submerged in the seas of imagination and the whirlpools of phantasy.
غرق گشته عقلهای چون جبال ** در بحار وهم و گرداب خیال
Mountains are put to shame by this Flood: where is any safety (to be found) but in the Ship (Ark) of Noah?2655
کوهها را هست زین طوفان فضوح ** کو امانی جز که در کشتی نوح
By this phantasy, which infests the road of Faith like a brigand, the followers of the (true) Religion have become (split into) two and seventy sects.
زین خیال ره‌زن راه یقین ** گشت هفتاد و دو ملت اهل دین